A discovery of glorious love, or, The love of Christ to beleevers opened, in the truth, transcendency, and sweetness thereof together with the necessity that lyes upon every beleever, to strive after the spirituall and experimentall knowledge of it : being the sum of VI sermons preached upon Ephesians 3.19 / by John Durant ...

SERMON III. (Book 3)

EPHES. 3. ver. 19.

And to know the love of Christ which passeth knowledge.

WE are lanched out into the great depth of our Saviours love, wherein our souls may swim very sweetly; and although I can neither sound ground, nor see shoar, yet I am loath to desire to be from this Sea, for it were delight in the highest manner to be drowned here. The love of Christ is so surpassing sweet in it self, and so infinitely necessary for our souls, as that it is my desire (at least) to

make some further discovery of its transcendency.

You see what an Hyperbole the Apostle useth to express the great∣ness of Christs love by, viz. That it passeth knowledge.

The last time wee gave out the meaning of the expression, and en∣tred upon the proof of it, in the prosecution of this point of Do∣ctrine, viz.

That the love which Christ beareth to Beleevers, is a transcendent love.

This being the main thing which I eye in the Text, and indeed the main thing which every soul ought to eye, and live upon, I shall proceed further in the prosecution thereof.

All which I spake the last time, for the demonstration of the truth of the Doctrin, was but in a general way: I shall therefore now go on to demonstrate the love of Christ to be transcendent, from a brief survey of the course of his life.

Indeed Christs Life was (as it

were) but one great act of love, be∣gun at his Birth, and carried on even to the time of his Death. If we follow this Lamb, in the whole tract of his Life, we shall see, that from his Cradle, unto his Crosse, the whole way was paved (as the bot∣tom of Salomons Chariot was) with love.

There be three Heads, or demon∣strations, which I shall now touch upon, that the transcendency of Christs love to Beleevers, may ap∣pear yet more full and glorious.

They are these:

• 1 His Birth, and Incarnation.
• 2 His Life, and Conversation.
• 3 His Death, and Passion.

Each of these seriously conside∣red, will abundantly demonstrate the love of Christ to beleevers to be transcendent.

First, consider his Birth and In∣carnation. How doth Christs love transcend in this act? The low condescension of Christ, in be∣coming Man, doth evidently de∣clare

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the high transcendency of his love to beleevers. Had it not been great love in the Lord Jesus, to have taken upon him the Angelical nature? Sure it had. If Christ would have come into the World, with tidings of love, and life, he might have came as an Angel of glory (not as a pe ce of clay) and such a conde∣scension as that had been much. But he passed by the nature of Angels, and took upon him the nature of man; that in this act he may declare love to be∣leevers. The Apostle tells us, that he took not upon him the nature of Angels, Heb. 2.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. in no wise, at no hand, would he take upon him the Angelical Nature, but he took upon him the seed of Abraham, to declare his love to the Children of Abraham. That we may see a little more clearly how the love of Christ doth transcend in his birth, I shall speak to this head in some particulars; and by all of them you shall see how Christs love unto beleevers did appear, and shine

gloriously in this act of his, when he became man, and was born for their sakes.

Here I shall consider therefore particularly (under this Head) these four things.

• 1 Whence Christ came,
• 2 Where Christ came,
• 3 How Christ came,
• 4 Why Christ came,

when he was in∣carnate. And out of all these you will see the transcendency of Christs love.

1 Consider whence he came. Christ was in the bosome of the Father, where hee lay, and lived in his Fathers love; hence he came to declare love to beleevers. John tells us, hee came down from Heaven, Joh. 6.38. Jesus Christ from all eternity was in Heaven. There he had his Fathers company; There he enjoyed his Fathers love; There he was blessed in his Fathers bosome (for so the Scripture saith) he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 1.18. He was living in the light of the Fathers love: And being with God, he solaced him∣self

in God. In that very light, and glory in which God himself was, in that same light and glory did Christ triumph: And yet from this, from this he came for beleevers sakes. He forg at (as it were) his Kindred, and Fathers house, to bee born for beleevers. To undertake a long journey; and from a rare place, for any, doth declare much love to them; O how long a Journey did Christ undertake? and from what a Paradise of pleasure did hee come unto beleevers, when he was born? Surely great was his affection, transcendent is his love, who came (at least for a time) from the house of Love (his Fathers bosome) to o∣pen to Beleevers the fountain of love, (his own bosome.)

2 But where did Christ come, when he came from Heaven? was it into some Goshen, some land of light? was it into some Paradise, some land of life? was it into some Elysium, some place of pleasure? Nothing lesse. The place to which he came

was Aegypt, where beleevers sat in darknesse; It was the Wildernesse, where beleevers were in the shadow of death; It was into this World, where nothing is but vanity, and vexation. Here it was, that Christ came for be∣leevers sakes: And on what tran∣scendent love was it, that brought Christ here! His eyes saw, that his beloved ones were in a defiled place (which therefore could not be their rest, as it is, Micha. 2.10.) his love therefore prevailed with him to come here, to fetch his be∣loved hence. It was great love which Ebedmelech the Aethiopian shewed unto Jeremiah, when hee came to the brink of that filthy Dungeon, in which the Prophet was, and put down cords to draw him thence: But what great love had it been, if Ebedmelech had not only come to the brink of the Dungeon, but come down into the Dungeon, and not only drew him up with ropes, but carried him up in his arms? this had been love indeed. Why let me tell

you (beleevers) you were in this World, in a worser Dungeon, than Jeremiah was, in which you were ready to dye for hunger, and to be drowned in the mire thereof: And the Lord Jesus Christ came (when hee was born) not only to the brink of the Dungeon with cords to draw you up, but into the Dungeon it self, to take you up in his very bosome, and to bring you out from perish∣ing here. I came forth from the Father (saith Christ) that was great love; but he addeth, I came into the world, Joh. 16.28. Here was love indeed: For Christ to come from Heaven (the Fathers Throne) into the world (Satans Kingdom.) For Christ to come from the place in which glory shines (Heaven,) unto a place which lies in evil (the world.) For Christ to come out from the presence of the Father; who always smiled upon him, and to come into the place of men, who ever frowned upon him: For him to come from thence, where he always heard the Halle∣lujahs

of Angels, to come here, where his ears were filled with the revi∣lings of sinners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! O the height, and the depth! O the breadth, and length! O the transcendency of Christs love to beleevers!

3. But how came Christ here? Came he in pomp with glory? Came hee with the sound of a Trumpet, that all might know, that though hee did come into a cottage, yet he was a Prince? No, but rather in a poor mean way. Indeed when Christ was born, an heavenly Hoast appeared, praising of God, and singing: But that was rather, to discover unto the World, that the Saints lover was come into their Country, than any way to dignifie him, who indeed was above all glory. Some expound that place, Isa. 42.12. He shall not cry, nor lift up, nor cause his voyce to be heard in the streets, &c. As if it did mean, that Christ should not carry the matter (about which he came) in an outward glorious manner, with pomp, but that in a silent

way, he should both come and do all that, unto which his Fathers love, and his own, did design him. And if you consider the History of his Nativity, you will say, that Christ came not with any great show; hee was born, not the Son of some great Queen, but the Infant of a poor Virgin: His reputed Father was not a mighty Monarch, but a mean Carpenter; This was it, with which he was twitted in the teeth, as disgraceful, Is not this the Carpen∣ters Son? O how mean did Christ come into the World! when he was born in an Inne, and that happily none of the best (for there were not many Lodgings in it) and therefore his travelling Mother was fain to lye in the stable, and there was hee brought forth. And how did hee lye? when being swadled with some homely Cloaths, his Mother laid him in the Cratch. He that was wont to sit upon the Throne amidst the Cherubims, was content to bee found in the Cratch among Brutes.

Verily, while we consider this, we must needs conclude, that Christs love was surpassing great, in that he would vouchsafe to seem (at least) yea, and in a Human way, to be so little, and to lye so low for your sakes. But,

4 Joyn to all these, the end of Christs coming into the World, and this will exceedingly heighten the demonstration, and evince, that in∣deed the love of Christ passeth know∣ledge. Why, for what did he come? upon what design came the King of glory from Heaven to Earth, in so mean a way? came he to take the Crowns off from the heads of Kings, and to put them upon his own? In∣deed Herod feared this, but without ground, for Christ came for no such end. But the end for which he came was love. His design was to declare, & make known that love which lay hid from eternity (in his own, and Fathers bosome) unto beleevers. Therefore it was that he was born in time, viz. that beleevers might

see, and know that love which hee bare to them from before time.

I will in a word mention (omit∣ting others) six particular ends for which Christ was born, and came into the world, and you will see them (like so many several lines in a Compass) meet all in love, as in their alone center.

1 The first end for which he was born was, to redeem the precious souls of beleevers from that slavery in which they lay; yea and their bodies also from that vanity unto which (with the rest of the Creatures) they were subjected▪ Christ saw his beloved, Captives in Sathans Kingdom, bound with chains▪ and made slaves unto his will; This sight went to his Soul, and his love could not contain it self, but he must come, that his beloved might bee set free. That this was the end of his Nati∣vity, the Apostle witnesseth, Gal. 4.4. When (saith he) the fulnesse of time was come, God sent his Son (and

he readily came) made of a woman, made under the Law, to redeem them that were under the Law, that wee might receive the adoption of sons. You were once slaves (beleevers) and Christ was born that you might be sons; And a part of that adoption to which you were redeemed, is not only the redemption of your souls (though that bee the chief) but also, the redemption of your bodies, as it is clear, Romans 8.23. This was the end why Christ was born, and I think I need not say, it was an end of love, for you cannot con∣sider this, but you must confess that.

2 Another end which Christ aimed at in his Nativity, was to be fitted to suffer for Beleevers sakes. As Christ was God, and shined with the glory and Majesty of the Deity, buffetings, spittings, bind∣ing, &c. could not, durst not, take hold upon him; when he spake but that word, I AM HEE, the glory of his God-head shining

through it as through a crevise) it is said, they that came to seize him, went backward, and fell to the ground, Joh. 18.6. Christ knew, that as hee was God, he could not suffer, and yet a necessity he saw of suffering for beleevers sakes; therefore he was contented to cloud the glory of his Deity, with the mantle of the seed of Abraham, that so he might be fitted to suffer for them. When Codrus saw that his death would profit his Country, and that while he had on his Imperial robes none durst slay him, the Historian saith, Depositis imperii insignibus, famula∣rem cultum induit, &c. i. e. He laid aside the royal robe, and put on an homely habit, that he might be fit to dye in that disguise. My beloved, the Lord Jesus saw that the bloud of Bulls and Goats could not take away sins; he saw also, that yet, if ever beleevers lived, it must be by bloud: And therefore, the Father having prepared him a body (as it is Heb. 10.5.) his heart had this

law of love written in it, that he took the Body, that thereby he might bee fit to bleed. Surely you are blind if you see not love in this end, viz. That Christ was born to be fit to dye.

3 A third end why he was born, was, that hee might bee like be∣leevers. Love tends to likenesse, Christ, because he loved, would bee born, that he might be like to them in all things, whom he loved above all things. He was made (saith the spirit) in the likenesse of man, Phil. 2.7. He beheld his beloved in the form of servants, and he would bee born, that he might be in their form. Christ saw his dear ones, cloathed with the sackcloth of Human Na∣ture (for that compared with the Angelical is but as hair to silk) and therefore stoopt to a Nativity, that he might be in the same fashi∣on, and appear in the same suite. Though the Human Nature (espe∣cially cloathed with infirmities) were but a very mean array, yet

his Divine love made him esteem it above the Angelical; Therefore passing by the nature of Angels, he took upon him the nature of man, and was born, that he might be like unto beleevers. Surely this was love. But,

4 Christ in his Nativity aimed at another end (as like, in love, the former as might be) and that was, to unite himself more clearly and convin∣cingly unto beleevers. Union is an ef∣fect of affection, and love desires to unite. And if union be designed as the end of any act, we may safely say, Love was the Agent in that de∣sign. Christ indeed unites himself to Beleevers, by communicating unto them his own Divine Nature; but that hee might make the Union more firm, he was born to take upon him their Human nature. Be∣leevers, Christ is nearer united to you, than unto the Angels; his love to you did in this respect tran∣scend his love to them; hee took not upon him their nature, and so

was not united to them that way; but he took upon him your nature▪ and was for this end born, that hee might be united to you this way. Say, is not this love? Yet

5 Christ had another end of love, for which hee was born, viz. That he might be fitted in a more fami∣liar manner to condescend to the capa∣cities, yea, and to sympathize with the infirmities, of beleevers. Christ desires to converse with them sweetly, and to sympathize with them seriously; neither of which he could so clear∣ly do as God, therefore it was, he would be born man. As he was God, and had only the divine nature, be∣leevers were not able in so free a manner to converse with him: his glory was so amazing, that their weak eyes could not behold it; his Majesty was so overpow∣ering, that then frail spirits could not converse with it; Hee was therefore pleased to take our nature, and be born, that they might converse familiarly with his

grace and not dye, who could not behold fully his glory, and live. Had Jesus Christ took upon him the nature of Angells, and so have come into the world unto his, alas, his presence (like that of the An∣gells) had been terrible! Belee∣vers could not have borne it. For this end therefore the word was made flesh and dwelt amongst us (as 'tis John 1.14.) That so we might behold the glory of God, in the only begotten son; the divine glory can now more safe∣ly bee contemplated by beleevers, while it is in the tent (that I may allude to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of flesh; then it could bee by it self.

Now Beleevers may look upon the luster of his Deity more sweetly, while they can behold it as (it were) through the love-hood of hu∣manity. Besides, Christ being born, he is now fitted to sympathize with the infirmities of his. It behoved him (saith the Holy ghost) in all things to be made like (and this is spoken of his

becomming man) unto his Brethren, that hee might bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. e. one that can shew tender mercy or pity, Heb. 2.17. Christ by his being born, and so actually experien∣cing the infirmities of the humane nature, knows now the better how to sympathize with his. Now tell me, is not this great love, that Je∣sus Christ (who might (if he would) have solaced himself in the con∣templation of his own glory, and never have stoopt to the sence of our infirmities, yet that he) would be born, that so we might behold his glory, and he might sympathize with us? he by his birth condescend∣ing to our capacities and making himselfe sensible of our infirmi∣ties.

6 Adde to all these ends, this in the last place, That Christ by his na∣tivity hath raised our humane nature, the dignity of which was another end of it. Oh! how might I shew the love of Christ to transcend in this end of his nativity! Certainly be∣leevers

Christ by uniting your na∣ture to his own, did mightily dig∣nifie it. How doth the humane nature shine in the luster of the di∣vine? How doth the peble (mans nature) glister in the golden (I should say the glorious) ring of the divine nature? O the trans∣cendency of Christ love, that hee would stoop so low, as to be born for this end, that thereby he might raise high the nature of his beloved ones, i.e. beleevers!

So that thus you see how the birth of Christ (throughly view∣ed) giveth a bright discovery of the transcendency of his love. Cer∣tainly, if you spiritually contem∣plate all that love which shines in the birth of the Lord Jesus, you will easily conclude, that his love to beleevers passeth know∣ledge.

The second head (from which I said I would demonstrate the transcendency of Christs love) was the life of Christ. And now a little

to speak to this: you must not i∣magine, that I dare undertake the whole History of his life, and de∣monstrate his transcendent love from every Act thereof; No, this were too large a field to walk in. I shall hint something in the gene∣rall of it, and then I shall in a more particular manner speak to some remarkable passages thereof, all speaking transcendent love to beleevers. Generally, the life of Christ was a perfect myrrour of his love: e∣very action of it was full of love, and if wee put all the actions of his life together, we may conclude, that he was born, not so much to live, as to love. There was not a word which dropped from his lips, but it was full of love, and for his works which he did, they all spake love so loud, as that the deafest eare might hear it. So that we may say (as the Psalmist in another case) There is no speech, nor language, where the voyce of his love was not heard, the line thereof went through every act of

his life. Should we begin at the Temple, where he disputed with the Doctors, and follow him to the mount, where he was crucified by the souldiers, we should see all the way strewed with love-roses. And as there is no beam in the Sunne, in which there is no light; so there was no Act in the life of Christ, but to a spirituall eie, shines with the light of love. But (omitting others) I shall instance only in five particulars, and shew how Christ in the actions of his life, did de∣clare the transcendency of his love.

1 Jesus Christ did run for beleevers sakes through all the miseries of this life. You cannot bee in any misery (which is humane) but Christ was in it for you, to sweeten it unto you. Art thou hungry? he was, Mat. 4.3. Art thou thirsty? hee was: Art thou weary? hee was, John 4.6. Meetest thou with scoffings, scornings, derisi∣ons, blasphemies, buffettings, Why thy Lord Christ out of his transcen∣dent

love) runned through all these in his life for thee. Beleevers, I beseech you mind it, when ever you meet with any of the miseries of this life, your beloved met with them for your sakes, and that for this end, that hee might sweeten them to your souls. And there∣fore when you meet with, and are pressed by the miseries of this life in any kind, then think upon your Saviours love, who lived a life sen∣sible of these miseries, out of his love to you. And I doubt not but you will say, O transcendent love!

2. The Lord Jesus submitted to all the duties of religion (which was not only to fulfill the righteousness of the law) but to declare the infinitnes of his love: for by it beleevers may see, he requires of them at no time, more than he did him∣self. The yoak of Christ, by this is made smooth and easie. Now his commandements will appear, not to be grievous, because hee did obey them first himself. There is no duty (O beleeving soul) un∣to

which thou canst be called in the whole course of thy life, but thy Saviour in his life did the same. The child may well say, he hath a loving father, when as he can see him first doing that himself in his own person, which hee commands it to do. Your everlasting Father Jesus Christ (O ye children of faith) in his life went through (in his own person) all those performances which you are to do in Religion. And is not this transcendent love?

3. Our Lord, ••n the whole course of his life, was ever carefull to provide and use all possible means for the strength∣ning of beleevers graces. Knowledge & Faith, are the two great graces for the sweetning of the life of belee∣vers, and Christ was very carefull to strengthen them. Therefore it was that hee spake chiefly to those things which might strengthen these graces. For knowledge, how lovingly did hee speak that which his Disciples were able to bear? And

if he thought they did not well un∣derstand what he said, how loving∣ly did he expound all things to them when they were alone? as tis, Mark 4. 33, 34. Yea when they asked him of any Parable, what its meaning might be, How lovingly did hee satisfie their desires, telling them, that it was their privilege, and to them it was given to know the mysterys of the kingdome of God? Luke 8.9, 10. nay, when Jesus had spoke any thing which they understood not, and did but perceive their reasoning among themselves about it, he did voluntari∣ly (not being asked) inform them, as in that, Mat. 16.7, 8, 9. And for faith, its easie to observe how ready Christ was to strengthen it. Did he not rejoyce when he had an opor∣tunity so to do? Mark that in Job. 11. when Lazarus was dead, and hee knew how his raising of him would conduce to the confirming of their faith, hee professeth (speak∣ing of it) that he was glad for their sakes, that hee was not there when

he dyed, to the intent they might be∣leeve, vers. 15. Now (my beloved,) what doth this care of Christ to strengthen your graces declare, but the transcendency of his love to your souls?

4 Jesus Christ in his life aimed more at, and rejoyced more in Beleevers comforts than his own. When he heard that great voyce from heaven, say∣ing, I have glorified it (i.e. his name) and I will glorifie it; He said, This voice came not for his sake, but for his Disciples. It seems his end in that request (for that voyce was an an∣swer to his prayer) was not his glory, but their good. And there∣fore, not rejoycing himself in the excellent glory of that voice from heaven, hee speaks to them, and applies it to them, professing it was for their sakes, Joh. 12.30. Hence it is also, that hee, when hee was to die, and knew that his houre was come (and so one would think should have retired, and spent his time for himself) hee set himself to com∣fort

his Disciples, that in so doing, he might declare that having loved them, he loved them to the end with a transcendent love, Joh. 13.1. Tell me (my beloved) should you see one going to the Stake, or Scaf∣fold to dye, and should you observe him spend all his time, breath, and eloquence, in comforting some one dear beloved; would not you say his love did transcend, in making him forget himself, to comfort her? why so it was with your Saviour, There were but few houres ere he was to be taken, and to suffer. And yet, as if he minded (as indeed he did) the comfort of his Disciples more than his own, he improves all that time, and spent (as it were) all his elo∣quence upon them, labouring to si∣lence their dispairings, and sorrows, not minding his owne death, and sufferings. Oh transcendent love!

Lastly, it must be also minded, that Jesus Christ being to pray to his Father (the last action as it were of

his life) he in that prayer declared the transcendency of his love, by putting up more requests in the behalf of beleevers, than of himself. You know the pray∣er in Joh. 17. And if you observe it, you shall finde, that albeit in the beginning he prayes for himself, in that (Father the houre is come, glori∣fie thy Son) yet having but (as it were) mentioned this in the 1 vers. and reiterated it in vers. 5. he doth (in a manner) shut himself out of all the rest of the prayer, and spend∣eth it wholly for beleevers. And oh what glorious things did he beg in their behalf! That the Father would keep and preserve them, ver. 15. That he would own and sanctifie them, ver. 10, 17. That they might be one with the Father, as he was one, ver. 21, 22. And in the close of all, how doth he intreat the Father, to admit them to be ther where he was, and to be∣hold his glory? and how strongly doth he argue for this? doth he not use the cogent motive of love? for thou lo∣vest me, ver. 24. As if he should say,

Father, I know thou lovest me, thou didst so before ever the world was; now I beseech thee, by that love, as if ever thou wouldest declare that thou dost love me, own, preserve, sanctifie, make one with thyself, mine, as I am (for this is the argument to the whole prayer) and let them, whom I loved in the world, bee with me when they leave the world: O Father, as thou lovest me, hear, grant this (as my last) request for my beloved ones. Tell me now, how transcendent is Christs love? and how near do beleevers lye to his bo∣some? who being now (as it were) to pray and dye, forgets himself, and breaths out his last requests in so many, so transcendent particulars in their behalfs.

Thus you see how easie it is to runne through the life of Christ, and yet running, to read all along transcendent love to beleevers. But I must now speak a word to the death of Christ, and you shall see this also as lively demonstrating (as ei∣ther, or both the other branches)

the truth of the point, viz. That the love of Christ to beleevers passeth knowledge.

The third head of demonstrations being the death of Christ, I shall speak to it a little distinctly, though briefly.

But where shall we begin his pas∣ston? and at what part of it shall we enter upon this demonstration? shall we goe with him into the Garden (indeed there it began) or shall wee ascend Mount Calvary (how upon it, it ended) or shall we speak of what he suffered in the high Priests hall? I think it not a∣misse to mention each.

To begin therefore at the Garden in which Christ was taken. O how transcendently sweet is the smell of his love here!

Beleevers look upon your Savi∣our in the Garden; See him, when his soul began to be sorrowfull and very heavy, and listen a little to what he saith, My soule is exceeding sorrow∣full, even unto the death, Matth. 26.38.

you experienced Saints! Tell mee, what manner of love is this: For your Lord to be sad unto the death, that he might remove those clouds, which have sometimes kept your soules in the shadows of death and darknesse? But go on and listen to your Lords cry to the father, once, & again, when he begged that the cup might passe from him: Surely the wrath in the bottom of the cup was ve∣ry bitter (which made him desire to be delivered from it:) But as surely the love in Christs besome was very sweet, which yet prevaileth with him, to submit his will to the Fa∣thers, and to drink it up for your sake. Did you hear ever of sweating in a cold night, and that upon the cold ground, in an open Garden? Surely you will say hee must be hot within, that can, or could do so. Why the heat of your Saviours love was such, as that it supported him to bear the heat of Gods wrath, than as cold as the night was (and twas a winters night as is rationally con∣jectured)

and as open as the place was (a garden) yet then, and there, he did sweat, and that clods of blood (his veines issuing out freely, and the air congeling it presently) and this, in the beginning of his sufferings, beleevers, for your sakes. I presume you are not blind (and yet certainly you are) if you can∣not read matchlesse love in this. Some have been so weak (reports reiterated tell us so) as to write letters to their beloved with their blood: If it be true, you will say it is much (and Ile say, 'twas mad) But yet let me tell you, its no sim∣ple tale, but a sweet truth, Christ in the garden bled enough to write a large letter of love to you And if you read spiritually, you read such love, as yet, when you read, you can∣not expres it, while you read the sto∣ry of Christs agony in the garden. The greatnesse of Adams folly is not so legible in his eating the for∣bidden frult in the garden (which was the shutting or us out

of paradise) As the transcendency of Christs love, is in his agony in the gar∣den (which was to re-instate belee∣vers in a happyer state than Pa∣radise was, or could bee.)

But lets follow our Lord, from the garden to the High Priests hall, and here, let's hear a little the hide∣ous out-cryes of the rude rabble against him. Ah Lord! what was that stopped our Saviours ears, so that hee would not regard? and silen∣ced his tongue, that hee would not reply? was't not love? when you read, how some spit upon, and others railed at Christ; How some blasphe∣med him, and others buffetted him; how many scoffed, how many scorn∣ed, how many accused, how all cry∣ed out against him? I say, when you read this, cannot you as sweetly read the transcendent love of Christ to you, as the transcendent malice of the Jews against Christ?

But not to stay here, goe out with Christ to Calvary. (As hee as∣cends the Mount, doth not the de∣monstration

ascend too?) See him nailed to the Crosse, for your sakes, and tell mee, if that sight doth not clear this truth (as a nail fastened by the ma∣sters of assomblies, such as Paul was) viz. That the love of Christ passeth knowledge. Surely, beleevers, Christs hanging on the Crosse, and then breath∣ing out his last breath, and powre∣ing out his hearts blood, in a shame∣full, cursed, and tormenting way, for your sakes, is enough to make you [cry] out, O the depth of his love! 'Twas well said by one, that Mount Calvary, was Loves Academy: and he is worse than a Dunce, that cannot learn the transcendency of Christs love to beleevers here.

The blood of the Crosse speaks love in strength, and no such Sermon of love in the Bible, nor in the Creation, as the blood of the Crosse, saith a fine pen. Greater love than this hath no [man] that a man lay down his life for his friends, Joh. 15.13. Indeed, man hath no greater (nay scarce so great a love as that:) But Jesus Christ

had, and shewed as great, (nay a far greater love than this) for hee laid down his life for his foes (such, beleevers, you were.) 'Twas but a brag of Peter (his words were great∣er than his love) when hee said, hee would dye for Christ: But 'twas a reality in Christ, when speaking of the baptism of his death, hee said, How am I streightened till it bee ac∣complished?

Certainly it was large love, that streightened his soul, till he tasted of death for you. The Scriptures re∣cord it, as the character of the transcendency of the Martyrs love to Christ, that they loved not their lives unto the death for his sake: But alas, their death for Christ was but their duty (they were bound to it, because Christ loved them;) Whereas Christs love to us is grace, for hee loved us first. Ask a con∣demned Malefactour, what if the Prince's Son should go to his father and say, Father, I confesse the wretch is deservedly to dye, but I see a willing∣nesse

in thee, that hee should live; only I perceive it sticks with thy Justice: Thou wouldest magnifie thy mercy in his pardon, couldest thou also satisfie thy justice: why? for that Father here I am, and I will dye my self to satisfie thy justice, onely let the poor wretch live, to the glory of thine, and my free grace; and having thus said, should goe to the place of execution, and dye indeed: Ask (I say) the Malefact∣or, what kind of love hee counts, and calls this? Beleevers, ask your own hearts (for you were the Male∣factors) and tell mee, what word is great enough to expresse the great love of Jesus Christ, which hee live∣ly expressed to you, in his death for you? Surely you will say, the thought of the love is too big for your mouth, you cannot through your narrow expressions, let out your large conceptions, of Christs love in his death.

I must professe, if you can, I cannot: This head of demonstra∣tion, is fitter for meditation, than

expression. And yet when wee have meditated the most of it, wee shall never bee able to reach the height of it. The thoughts of Christs life are swallowed up by the thoughts of his death; His death doth set out his love most to the life. I will wind up this head with this conclusion; You are no Scholars in Christs School, if you cannot read a large and long lecture of love upon Christs Crosse. Let it passe as an aphorism, The love of Christ, expressed in his death, transcends so high above our thoughts, that wee shall never bee a∣ble to come to the height thereof, all our life. His love transcends our ex∣pressions, confounds our conceptions: yet it must be believed and applyed.

At present, I shall offer but three words, to help you in the application of the transcendency of Christs love to beleevers.

First, stand and wonder (O belee∣ving soules) at this love; Indeed it's fitter for wonder than words: Think upon this that I have said, and let

your thoughts dwell upon the meditations hereof; and when in the working of your thoughts, you haveascended to some height, then, in the wonderment of your soules, cry out, O the depth of the love of Christ, which passeth knowledge! Wonder and say, Lord Jesus, what is man (by sin the worst of creatures) and what am I (by unbelief the worst of men) that thou shouldest thus minde me, as to bee born for me, to live, yea to [dye] to de∣clare love to me! O that you would live, and lose your selves in the thoughts of your Saviours love! And when you have lost your selves (which you may interpret found your soules) in the bottomlesse gulf of your Lords love; then recover your spirits again, and cry out, Oh the dazling heights! Oh the confound∣ing (yet comfortable) depths! Oh the divine (yet immensurable) di∣mensions of the love of Christ, which passeth knowledge!

2 Lament! O lament (beleevers) when you consider, that notwithstanding

Christ doth thus love you, yet you are too too apt to neglect the consideration thereof, and too too poor in it's requitall. That holy man (Mr. Welch) wept, because he saw his heart so dull, that hee could not consider the love of Christ as he should, and would. And truly, who can with a dry eye consider, the neglect of the thought of the transcendent love of Christ? what O soul, doth Christ love thee much, and dost thou think on it but little? Canst thou spend daies and weeks in reading the fond fan∣cies of feigned loves? And hast not thou an houre to meditate on the real royall love of the Lord Jesus? And as thou mindest it but seldome, so thou requitest it but sorrily. What small returns of love, hath Christ had from thee, for this vast expence of love upon thee? He loves us richly; but, alas, we love him poorly. His love passeth knowledge, none can understand it; and our love in a sad sense, passeth knowledge too, for none can perceive it. How little,

alas, do wee, will wee forsake for Christ? (And yet hee forsook much for us.)

Hee forsook Heaven, and came into the world for us; and wee will not forsake earth (although it be to goe to Heaven) for him; hee did much for us (and counted it but little) hee liv'd from first to last for us; but wee doe but little for him, and yet wee count it much, grudging to give him the last and least, though Satan hath had the first, and most part of our life. Hee, as you have heard, suffered for us even death it self; but which of us is willing to taste of suffering for him? True, some have said, If they had a thousand heads, they would lose them all for Christ; yet these some are but few: For who of us would lose one head for him? Ignatius (in for∣mer times) said, hee was willing to endure fire, crosse, butcheries, and all for Christ; but these are the latter dayes, and though his love was hot, ours is grown cold; wee can

scarce endure a word, a jeer, a scoff for Christ. Well, I beseech you sit, and sigh, and say, Oh! how meanly do we requite the love of Christ! He was born, lived, died out of love to us: But we are so far from dying for Christ, that we scarce are willing to live to Jesus Christ

Thirdly, in as much as Christ thus loves you (O beleevers) with a transcendent love, Be you satisfied herewith, and be content (if it must be so) to want the love of men. Its a shame that any who are the belo∣ved of Christ, should mourn for not being loved of the creature. Why should the Kings daughter, who hath (or at least should) forget her kindred, and her fathers house, Why (I say) should she (i.e. the beleeving soul) weep, because the scullion scorns her, when the King himself em∣braceth her? Its but meet that you should rest satisfied in the love of Christ, sith its so transcendent. Wherefore, drink waters out of thine own cistern! (O Christian) and (as Solomon saith) rejoyce with the wife

(or rather with Christ the husband) of thy youth: let him be as the loving Hinde and pleasant Roe; let his breasts satisfy thee at all times. Do not erre, in mourning for the want, or hunting after the enjoyment of creature-love; but erre alwaies, or (as wee render it) be ravished alwaies with his love. Bathe thy self (Oh beleever) alwaies in Christs bosome; live upon, and be contented with his love: Let others sip, and drink (if they'l be so weak) of the puddle wa∣ters of the creatures love; while thou, as wise, neither enviest, nor desirest to partake with them. Surely did you but remember this, that the love of Christ (towards you) passeth knowledge, you would not be discontented at the want of the love of any, or all the creatures; considering therefore that it is such, be you contented with it. Its a sign that the love of Christ pas∣seth thy knowledg, in the transcendent worth thereof, If in the midst of the absence of all other loves, thou canst be content and satisfied with this.